Petach 65 then expands upon the idea of coupling by adding that any Tikkun that comes about through the interactions ofmale and female comes under the rubric of the mystical notions of “coupling” as well as “pregnancy”, and “birth”.

As Ramchal explains in his comments here, human phenomena like “coupling”, “pregnancy”, “birth” and the like are used here because, “as we know, the entire Tikkun-process is connected to the … mystical notion of ‘the likeness of man’”. That’s to say that human expressions and concepts are used to explain these sorts of supernal ones because the two are analogous.

The second half of Petach 65, though, calls for a bit of explanation. It’s offered there that it’s just that there was a difference when it came to Nikkudim, i.e., when it came to this lower formulation of male and female. Male and female weren’t rectified at first in this instance since BaN(the female) first emerged on its own then.

It was only afterwards, when MaH(the male) also came to play a part in them, i.e., in the Sephirot of Nikkudim, through the rectification process we’ve been discussing that the sources of male and female from Atzilut and downwards came to depend upon a “balance”, which is the mystical conjunction of MaH with BaN.

That’s to say that God intended for male and female to appear and start functioning separately in Nikkudim unlike in the higher realms, so as to allow for imperfection. It was in Nikkudim that there needed to be the balancing triad we mentioned earlier [1], depicted as the מתקלא(Matkala, balancing scale). It will be explained later [2].

Notes:

[1] See 8:7 above about the need for a balancing triad.

[2] In Petachim 69, 96, 98, and 102. The Matkala is first mentioned in Sefer Yetzirah 2:1 and is expanded upon at the beginning of Sifra D’Tziyutah and elsewhere.

The first part of Petach 65 is pretty straightforward.It indicates that the themes of male and femalewere already found in higher realms than this, i.e., they were already found in AdamKadmon, since the system of governance had already been set in place in the primary, higher-yet mystical configurations of Chessed and Din which are themselves male and female respectively [1].

Notes:

[1] See Petach 63 above. Also see the discussion in Eitz Chaim, Sha’ar D’rushei HaNukudot 2, and in Ramchal’s Klallei Chochmat HaEmet 16.

As Ramchal underscores in his comments here, “this combination already existed in the supreme lights that came about after the Tzimtzum, as soon as The Line and Residue came into existence”, it’s that primal.

Petach 64 then explains how MaH and BaN — as male and female — then join and function together. It comes to this, as enunciated in the Petach itself and Ramchal’s own remarks on it.

The female has the vessels that had been clarified in BaN ascend upward from the combination of Briah, Yetzirah, and Assiyah where they’d been upward to Atzilut [1], in order to receive their light. And the male then rectifies their Chessed (right-side) aspect while the female rectifies their Gevurah (left-side) aspect [2]. But there’s more to it, that’s far less arithmetic and linear than that.

The male then shares some of itself with the female and they join together. And that rectifies the center aspect of the equation, thanks to the Da’at (from the center aspect) that then joins them. That process then forms the thesis-antithesis-synthesis (left-right-center or Chessed–Din–Rachamim) triad that hadn’t yet been formed in the Shevira process, and that is the richness of the Partzufim.

There’s one more event. The male then grants the female the light and vessels from MaH while joining MaH with BaN in the process and the male then allows for the general makeup of the offspring, while the female then allows for a breakdown into parts. That final aspect is based on the fact that the male MaH alludes to The Line spoken of earlier on which is all-inclusive rather than specific, while the female BaN alludes to The Residue [3] which is specific and breaks The Line down into parts.

Here’s how the Petach itself is worded:

Out of all of the Sephirotin BaNthat were broken and that descended down to Briah in the Shevira process, those parts that were to be clarified were indeed clarified, and they, i.e., their vessels, then ascended to receive their lights that were in Atzilut. And they did thatby means of Nukveh, which elevated them that way. Alternatively, all the levels of MaH, both their vessels and lights that joined with them, then descended by means of the male, i.e., the Yesod of AdamKadmon, which drew them downward that way and placed them in Nukveh.

Nevertheless, the male also took part in the Tikkun of the vessels that ascended through the female: the male repaired the right side, while the female repaired the left side. The parts then joined together in Nukveh, and MaH joined with every one of them. And the offspring was complete.